15.1
The Supreme Lord said:
They speak of an imperishable aśvattha tree with its roots above and branches below, whose leaves are the Vedic hymns. One who knows this tree is a knower of the Vedas. [1]
Śrīdhara:
Without detachment, there is neither knowledge nor devotion, clearly;
Therefore, in the fifteenth chapter, the Lord taught knowledge adorned with detachment.
At the end of the previous chapter, it was stated that one who serves Me with unwavering devotional yoga [Gītā 14.26] etc., that for one who worships the Supreme Lord with exclusive devotion, through knowledge obtained by His grace, one attains the state of Brahman. And since exclusive devotion and knowledge are not possible for one without detachment, desiring to teach knowledge preceded by detachment, the Lord first describes the nature of saṃsāra (worldly existence) using the metaphor of a tree in one and a half verses, saying "ūrdhva-mūlam" etc.
Ūrdhvam means supreme, superior to both the perishable and imperishable, the Supreme Person who is the root (mūlam) of it. Adhaḥ refers to the lower effects like Hiraṇyagarbha etc. which are like branches (śākhā) of it. They call it aśvattha because, being perishable, it cannot be trusted to last even until tomorrow morning. They also call it imperishable (avyayam) because of its unbroken continuity as a flow. Scriptures like "This eternal aśvattha tree has its roots above and branches below" [Kaṭhu 2.3.1] etc.
Chandāṃsi means the Vedas, which are its leaves. The Vedas are like leaves because they establish this tree of saṃsāra as the shelter for all beings through the fruits of actions which are like shade, by expounding dharma and adharma. One who knows this aśvattha tree as such is indeed a knower of the meaning of the Vedas. The root of this elaborate tree of saṃsāra is the Lord. Brahmā and others, being His parts, are like branches. And this tree of saṃsāra is perishable, yet eternal as a continuous flow. It is to be served through Vedic rituals - this much indeed is the meaning of the Vedas. Therefore, one who knows this is praised as a knower of the Vedas. [1]
Madhusūdana: In the previous chapter, after explaining the guṇas that are the cause of bondage to saṃsāra, the Lord stated that by transcending them, one attains liberation, the state of Brahman, through devotion to Me:
"One who serves Me with unwavering devotional yoga transcends these guṇas and becomes fit for the state of Brahman." [Gītā 14.26]
There, anticipating the doubt "How can a human like you attain the state of Brahman through devotional yoga?", in order to reveal His own nature as Brahman, the Lord spoke this aphoristic verse:
"For I am the foundation of Brahman, of the immortal and imperishable, of eternal dharma and of absolute bliss." [Gītā 14.27]
This fifteenth chapter begins as an exposition of this aphorism. How can one attain the state of Brahman by transcending the guṇas through loving devotion after knowing the truth of Lord Śrī Kṛṣṇa? There, hearing the Lord's words "For I am the foundation of Brahman" etc., and seeing Arjuna overwhelmed with wonder, unable to ask anything out of bewilderment and shyness, thinking "How can this human who seems like me speak thus?", the blessed Lord, out of compassion, desiring to explain His own nature, spoke "ūrdhva" etc.
Here, to generate detachment, He describes saṃsāra, which is the effect of the union of prakṛti and puruṣa under the control of the Supreme Lord as stated in the previous chapter, using the metaphor of a tree, since detachment is the means to the transcendence of the guṇas which is the current topic. Only one who is detached from saṃsāra is qualified for knowledge of the Lord's truth, not otherwise.
Ūrdhvam means superior, the root or cause is Brahman, being of the nature of self-luminous supreme bliss and eternal. Thus, ūrdhva-mūlam means that which has Brahman, unaffected even when all of saṃsāra is negated, the substratum of all the illusion of saṃsāra, as its root through māyā. Adhaḥ refers to the lower effects like Hiraṇyagarbha etc. These are like branches (śākhā) spreading in various directions, hence adhaḥ-śākham.
They call this māyā-made tree of saṃsāra aśvattha, unworthy of trust to last even until tomorrow due to its quick destruction, and avyayam, imperishable, endless, the shelter of the beginningless and endless succession of bodies etc., indestructible without self-knowledge.
The śrutis (scriptures) state: "This eternal aśvattha tree has its roots above and branches below" [Kaṭhu 2.3.1] etc. in the Kaṭha Vallīs. Arvāk means lower, inferior effects like mahat, ahaṅkāra, tanmātras etc. which are its branches, so arvāk-śākha has the same meaning as adhaḥ-śākha. Sanātana has the same meaning as avyaya.
The smṛtis (traditional texts) also state:
"Originating from the unmanifest root, arising by His grace,
With intellect as its trunk, sense organs as its hollows,
The great elements as its branches, sense objects as its leaves,
Dharma and adharma as its flowers, pleasure and pain as its fruits,
The eternal Brahman tree, the livelihood of all beings.
This is the Brahman forest where Brahmā moves as a witness.
Cutting and splitting this with the supreme sword of knowledge,
One attains the goal of the Self and does not return again." [Mbh 14.35.20-22] etc.
The unmanifest, undifferentiated brahman (absolute reality) with māyā (illusion) as its limiting adjunct is the root cause from which this originates. It has risen and grown from the grace of that very unmanifest root, due to its extreme firmness. Just as the branches of a tree emerge from the trunk, various transformations of saṃsāra (cycle of rebirth) arise from the intellect. By that similarity, the intellect is indeed the trunk, consisting of that and abundant in that. It has the inner spaces of the senses as its hollows. The great elements, from space to earth, are its various branches, or it has a trunk with many branches. It is to be lived upon. Presided over by brahman, the supreme Self, it is the brahman-tree. Being impossible to cut without self-knowledge, it is eternal. This brahman-forest is to be enjoyed, resorted to, and served by this brahman in the form of the individual soul, but brahman acts as a witness and is not affected by this, that is the meaning. Having cut and split this brahman-forest in the form of the saṃsāra-tree with the sword of extremely firm knowledge "I am brahman", that is, having cut it down to the root, and having attained the state of the Self, one does not return from that liberation which is of the nature of the Self, that is the meaning. The rest is clear.
Here, this figurative conception should be seen as comparing a living person to a great aśvattha (sacred fig) tree, half-uprooted, fallen sideways on the high bank being pushed by the waves of the Ganges. Thus, there is no inconsistency with having roots above and branches below, etc. The Vedas, being the Ṛg, Yajur, and Sāma, which are the ritual sections, are like the leaves of this māyā-made aśvattha tree, due to covering, concealing the true reality, or protecting the saṃsāra-tree. Just as leaves serve to protect a tree, so the ritual sections serve to protect the saṃsāra-tree, as they are meant to reveal dharma, adharma, their causes and fruits. He who knows this saṃsāra-tree, the māyā-made aśvattha, with its root, as explained, is a knower of the Veda, that is, a knower of the meaning of the Veda known as karma-brahman, that is the meaning. For the root of the saṃsāra-tree is brahman, and the individual souls, starting with Hiraṇyagarbha, are in the position of branches. And this saṃsāra-tree is perishable in its essential nature, but endless in its continuous flow. It is watered by the actions prescribed in the Veda and cut by the knowledge of brahman - this indeed is the entire meaning of the Veda. And he who knows the meaning of the Veda is indeed the knower of all - thus it praises the knowledge of the tree with its root by saying "he is a knower of the Veda". ||1||
Viśvanātha:
The unattached, a portion of the Lord of the self, superior to the perishable and imperishable,
The supreme person, Kṛṣṇa - this is the topic in the fifteenth chapter.
In the previous chapter, it was stated:
"One who serves Me with unwavering devotional yoga transcends these guṇas and becomes qualified for brahman-realization." [Gītā 14.26]
There, if it is asked how a human like you attains the state of brahman through devotional yoga, it is true that I am indeed human, but I am also the foundation and supreme refuge of even brahman - this fifteenth chapter begins as an exposition of this aphorism. There it was said "transcending the guṇas", so what is this saṃsāra made of guṇas, or from where has it originated, and who is the soul that transcends saṃsāra through devotion to Him? It was said "becomes qualified for brahman-realization", so what is brahman? Who are you, the foundation of brahman? - In response to such questions, first it describes this wonderful saṃsāra as an aśvattha tree using the figure of hyperbole. Having its single root above in Satyaloka, the highest of all worlds, in the form of the mahat-tattva, the first sprout arising from the seed of prakṛti (primordial nature), which is four-faced Brahmā. Having its endless branches below in Svarga, Bhuva, and Bhūloka, consisting of devas, gandharvas, kinnaras, asuras, rākṣasas, pretas, bhūtas, humans, cows, horses and other animals, birds, worms, insects, flying creatures, and immobile beings - this aśvattha, the supreme tree, because it accomplishes the four goals of dharma, etc. By double meaning, for the devotees it is aśvattha, "not lasting till tomorrow", that is, nearly destroyed. But for the non-devotees, it is avyaya, imperishable. The Vedas that enjoin rituals, such as "One desiring progeny should offer a white goat to Vāyu and an eleven-vessel oblation to Indra on an earthen altar", are the leaves, as they increase saṃsāra. Indeed, a tree is beautified by its leaves. He who knows this is a knower of the Veda. Thus, the Kaṭha Upaniṣad states: "This eternal aśvattha tree has its roots above and branches below." [Kaṭhu 2.3.1] ||1||
Baladeva:
Detachment that cuts saṃsāra, the eternal soul as My portion,
I as the supreme of all, the glorious one - this is remembered in the fifteenth chapter.
Previously, it was stated that even for the soul of inherent knowledge and bliss with its original eight qualities, there is association with the guṇas of prakṛti according to the beginningless impressions of karma, by the will of the Lord. That association is of many kinds, and its transcendence occurs through discriminating knowledge headed by devotion to the Lord. When that occurs, the soul, having attained its own true nature, takes refuge in the Lord and always remains in Him with great joy. Now, to support those topics, detachment that strengthens that discriminating knowledge, the soul's nature as a worshipable portion of the Lord, and the Lord's supremacy over all others are described in this fifteenth chapter. There, first the Lord describes saṃsāra, which is to be cut by detachment, as a tree, and detachment as a weapon, saying "with its roots above" in the first three verses.
They call saṃsāra (the cycle of rebirth) a fig tree with roots above and branches below. Its root above is in the highest realm of truth, in the form of the first sprout arising from the primordial seed, having the nature of mahat-tattva in the form of the four-faced one. Its branches extend downwards in the realms of svar, bhuvar and bhū below the realm of truth, inhabited by devas, gandharvas, kinnaras, asuras, yakṣas, rākṣasas, humans, animals, birds, insects, moths and plants. It is called aśvattha, the supreme tree, as it is the abode of the four goals of life. It is imperishable and eternal in its flowing nature, as there is no cessation without the knowledge of discrimination. The scriptures also speak of it thus:
"This eternal fig tree has its roots above and branches below. He who knows this tree in the present truly knows." [Kaṭhu 2.3.1] and so on.
The Vedic verses that expound karma and akarma are called the leaves of this saṃsāra fig tree, as they increase the impressions that are its cause. These verses should be understood, such as "One desiring prosperity should offer a white goat to Vāyu" and "One desiring offspring should offer an eleven-vessel oblation to Indra." A tree grows and shines with leaves. Only he who knows this fig tree as described is a knower of the Veda. The Veda indeed speaks of saṃsāra as a tree with the intention that it should be cut. The idea is that one who knows the means of cutting it is a knower of the meaning of the Veda.
BG 15.2
Its branches extend below and above,
Nourished by the guṇas, with sense objects as its twigs,
And its roots grow downwards,
Binding through karma in the human world. ||2||
Śrīdhara: Moreover, "below and above" - The jīvas with the limiting adjuncts of effects, starting from Hiraṇyagarbha, are described as being like branches. Among them, those who are evil-doers spread downwards in animal and other births as branches of that saṃsāra tree. Furthermore, they are nourished by the guṇas, the functions of sattva and the others, as if by watering. Moreover, the sense objects like form are their twigs, like new shoots, because they are connected with the sense functions which are like the tips of branches. Furthermore, "below and" - the word "and" implies "and above". The roots grow continuously. The main root is indeed the Lord. These are the intermediate roots characterized by the impressions of various experiences. Their effect is stated: "binding through karma in the human world." That which binds is karma, occurring in the future for them. Indeed, for those who have reached the human world after their karma is exhausted by experiencing various realms above and below, there arises engagement in actions corresponding to those impressions. Only in the human world is there eligibility for karma, not in other worlds. Therefore "in the human world" is stated. ||2||
Madhusūdana: Another conception related to the parts of that same saṃsāra tree is stated in "below and". Previously, the jīvas with the limiting adjuncts of effects, starting from Hiraṇyagarbha, were described as being like branches. Now a distinction among them is stated. Among them, those of evil conduct, the evil-doers, spread downwards in animal and other births. But those of good conduct, the virtuous ones, spread upwards in divine and other births. Thus "below and" means starting from the human state and extending down, and "above" means starting from that same state and extending up to the realm of truth - these are the branches of that saṃsāra tree. How are they? Nourished by the guṇas - sattva, rajas and tamas - which have transformed into the form of body, senses and objects, as if by watering, they have become gross. Moreover, the sense objects like sound are their twigs, like new shoots, because they are connected with the sense functions which are like the tips of branches, and because they are the basis of attachment. Furthermore, "below and" - the word "and" implies "and above" - the subsidiary roots, characterized by the impressions of attachment, aversion etc. generated by various experiences, which cause engagement in dharma and adharma like roots, are continuously extended. The main root being Brahman itself is not a problem. How are these subsidiary roots? That which tends to bind, to produce afterwards, is karma characterized by dharma and adharma for them. Where? In the human world - the human world means the qualified body of a Brahmin etc. which is the locus of eligibility. Mainly in the human world they bind through karma. For humans indeed are known to be eligible for karma. ||2||
viśvanāthaḥ: Below in the animal and other species, above in the divine and other species, spread out, that saṃsāra tree's branches, by the guṇas (and in parentheses the English translation of that word: qualities), sattva and other tendencies, as if by watering, grown. The sense objects, sound and others, are the shoots, standing in place of new leaves. Moreover, at its root, unperceived by all worlds, some great treasure is inferred to exist, which indeed by the root tangles hanging down, of that aśvattha (and in parentheses the English translation of that word: sacred fig) tree standing, like a banyan tree, in the branches too external tangles exist, thus it is said "and below". Of that rooted in Brahma-loka, below too in the human world, karma-bound, karma-hanging roots are continuously spread out. Because from there, after experiencing the fruits of karma, again in human birth indeed they become engaged in karmas - this is the meaning. ||2||
baladevaḥ: Moreover, "below" thus. Of that described saṃsāra-aśvattha, branches below and above are spread. Below in human, animal and other species through evil deeds, and above in divine, gandharva and other species through good deeds, extended. By the guṇas, sattva and other tendencies, as if by water sprinkling, grown, become massive. The sense objects, sound, touch and others are the shoots, new leaves of which, those. Because of connection with the sense faculties like hearing etc. situated at the branch-ends, and being the basis of attachment, sound etc. are comparable to new leaves.
Of that aśvattha, below and above from the word, intermediate roots are continuously spread out. And those, in the form of impressions of attachment, aversion etc. generated by experiencing those respective objects, being causes of engagement in dharma and adharma, are said to be like roots. The main root is such a four-faced one, while those respective impressions are intermediate roots, like the multitude of aerial roots and sub-roots of a banyan tree - this is the idea. How are they? It is explained: In the human world karma-bound, because from there, when the experience of karma-fruits is completed, again in the human world they become causes of karma - this is the meaning. That world indeed is well-known as the field of karma. ||2||
bhg 15.3-4
Its form is not perceived here as such,
nor its end, nor its beginning, nor its foundation.
Having cut down this firmly-rooted aśvattha
with the strong axe of non-attachment, ||3||
Then that state should be sought
from which, having gone, they do not return again.
I take refuge in that primeval Puruṣa,
from whom the ancient activity has spread forth. ||4||
śrīdharaḥ: Moreover, "not the form" thus. Here in saṃsāra, by beings situated, of this saṃsāra tree, in that way as having its root above etc., the form is not perceived. Nor is there an end, a conclusion, due to endlessness. Nor a beginning, due to being beginningless. Nor a foundation, a fixed state. How it stands is not perceived. Because this saṃsāra tree is of such nature, difficult to cut and causing harm, therefore having cut it with the strong axe of dispassion, one should strive for knowledge of truth - thus it is said with one and a half verses starting with "this aśvattha". This aśvattha, having firmly-rooted roots, being extremely bound by roots. Non-attachment is freedom from attachment, abandonment of I-ness and mine-ness. With that axe, strong through proper discrimination, having cut, having separated. ||3||
"Then" thus. Then that state which is the root of that should be sought, should be searched for. Of what kind? Having gone to which state, having attained which state, they do not return again, do not come back - this is the meaning. The method of searching is stated thus: "That very" etc. From which this ancient, age-old activity of saṃsāra has spread forth, expanded. I take refuge in that very primeval Puruṣa, I surrender. Thus, it should be sought through exclusive devotion - this is the meaning. ||4||
madhusūdanaḥ: However, this saṃsāra-vṛkṣa (tree of worldly existence) described here, its form with upward roots etc. is not perceived in that way by beings situated in this world, because it is illusory like a dream, mirage, water, illusion or gandharva city, its true nature being seen and lost. Therefore, its end or termination is not perceived, because it is endless. Nor is its beginning perceived, because it is beginningless. Nor is its middle or stable state perceived, because it is opposed to having a beginning and end. Since this saṃsāra-vṛkṣa is of such a nature - difficult to cut down and the cause of all misfortune - therefore, one should cut down with the weapon of detachment this aśvattha (holy fig tree) which has very deep roots due to beginningless ignorance, as stated before. Detachment is the weapon that opposes attachment, in the form of renouncing desire for sons, wealth and worlds. That is the weapon because it opposes saṃsāra made of attachment and aversion. With that firm weapon of detachment, sharpened by repeated practice of discrimination and strengthened by eagerness for knowledge of the Supreme Self, having cut it down along with its roots and uprooted it through the wealth of dispassion, self-control etc., one should renounce all actions. This is the meaning. ||3||
Then, approaching a guru, one should seek through inquiry into Vedānta statements that Viṣṇu's abode which is established above that aśvattha tree, as per the śruti "He is to be sought, He is to be inquired about". The meaning is that abode should be known through hearing etc. What is that abode? That abode which those who have reached do not return from again to saṃsāra. How should it be sought? He says - I take refuge in that primordial Puruṣa (person) who is indicated by the word "abode", by whom all this is pervaded, who lies in the city (purī) or in the body (pūruṣa). The meaning is it should be sought with complete surrender to Him alone. Which Puruṣa? That Puruṣa from whom the ancient, beginningless activity of the illusory saṃsāra-tree has spread forth, like magic elephants etc. from a magician. This is the connection. ||4||
viśvanāthaḥ: Moreover, its true form is not perceived with certainty in this human world, due to the diversity of views of those who argue whether it is real or unreal, eternal or non-eternal. Nor is its end perceived due to its endlessness, nor its beginning due to its beginninglessness, nor its foundation or support. The meaning is that its basis is also not perceived due to lack of true knowledge. Whatever it may be, knowing detachment as the weapon for cutting this sole cause of suffering for all beings, one should cut it with that and then seek the great treasure at its root base. He says this with "aśvattham". Having cut it with the axe of detachment, meaning dispassion for everything, and separated it, then one should seek that root entity, the great treasure-like Brahman. He describes what that is like: "yasmin gatāḥ" means those who have attained that state do not return or come back again. He explains the method of seeking: One should seek through devotion, thinking "I take refuge in and worship that primordial Puruṣa from whom this ancient, age-old activity of saṃsāra has spread forth". ||3-4||
baladevaḥ: "na rūpam" means the form of this aśvattha is not perceived in this human world as I have described it with upward roots etc. Nor is its end or destruction perceived. It is not known how this tangle of misfortunes could be destroyed. Nor is its original cause perceived. It is not known from where this has arisen. Nor is its foundation or support perceived. What is the support on which it rests?
But only this much is known: "I am a human, son of Yajñadatta, father of Devadatta, doer of appropriate actions, happy and suffering, living in this country in this village." This is the meaning. Since this aśvattha is thus difficult to understand and the cause of a host of misfortunes, therefore having cut it with the axe of detachment - the firm weapon of dispassion sharpened by discrimination, obtained through association with the virtuous and knowledge of the true nature of things - and separated it, one should seek that state. This connects with the next verse. Attachment is desire for sense objects. Detachment which opposes that is dispassion. That itself is the weapon because it destroys that desire. It has very deep roots as stated before. Then one should seek that state which is above the root of the saṃsāra-aśvattha, through means like hearing etc. obtained from association with me.
He describes what that state is like in "yasmin": Those who have reached there through those means do not return from there, unlike falling from heaven. He explains the method of seeking in "tam eva": From whom this ancient, age-old activity of the world has spread forth, I take refuge in that primordial Puruṣa - seeking through hearing etc. with prior self-surrender is stated. He who is the cause of the world, by surrendering to whom saṃsāra ceases, is indeed Kṛṣṇa alone, as per statements like "I am the source of all" etc. And as per statements like "This divine māyā of Mine" etc. And because He is not manifested, as per "That (Brahman) does not shine" etc. ||3-4||
bhg 15.5
Those free from pride and delusion, who have overcome the evil of attachment, who are ever devoted to spiritual knowledge, who have renounced desires, who are free from the dualities of pleasure and pain, and who are undeluded, attain that imperishable abode. ||5||
śrīdharaḥ: Showing other means for attaining that, he says "nirmāna" etc. Those from whom pride and delusion - egoism and false knowledge - have departed. Those who have conquered the evil of attachment to sons etc. Those ever established in spiritual knowledge about the Self. Those from whom desires have especially ceased. Dualities like cold and heat are called pleasure and pain because they are causes of pleasure and pain. Free from those. Therefore undeluded, with ignorance removed. Being thus, they attain that imperishable abode. ||5||
madhusūdanaḥ: He describes the other limbs of those who go to the Vaiṣṇava state after searching, with "nirmāṇa" etc. Māna is pride, ego. Moha is lack of discrimination or delusion. Those who have abandoned these are nirmāna-mohāḥ. Or those from whom these have departed. That is, those who are free from ego and lack of discrimination. Jita-saṅga-doṣāḥ means those who are free from attachment and aversion even in the presence of pleasant and unpleasant things. Adhyātma-nityāḥ means those dedicated to contemplating the nature of the Supreme Self. Vinivṛtta-kāmā means those whose desires for sense objects have completely ceased. The meaning is those who have abandoned all actions through discrimination and detachment. Dvandvaiḥ means pairs of opposites like heat and cold, hunger and thirst, etc., which are called pleasure and pain because they are causes of pleasure and pain. In another reading, sukha-duḥkha-saṅgaiḥ means those who have connection with pleasure and pain. Vimuktāḥ means liberated from these. Amūḍhāḥ means those whose self-ignorance has been removed by the correct knowledge arising from the authority of Vedānta. They go to that imperishable state as described. ||5||
viśvanāthaḥ: In response to the question of what kind of people attain that state when they have devotion to Him, he says "nirmāna" etc. Adhyātma-nityāḥ means those for whom contemplation of the self is a constant duty. They are dedicated to contemplating the Supreme Self. ||5||
baladevaḥ: In response to the question of what kind of people attain that state when they have taken refuge in Him, he says "nirmāna" etc. Māna is pride arising from honors. Moha is false conviction. They have abandoned these. Jita-saṅga-doṣāḥ means those who have conquered the fault of attachment characterized by affection for wife etc. Adhyātma means reflection on one's own self and others' selves, which is a constant duty for them. They are free from pairs of opposites like heat and cold etc., which are called by those names because they are causes of pleasure etc. They are tolerant of those. Amūḍhāḥ means those who know the rules of taking refuge. ||5||
That state is not illuminated by the sun, nor the moon, nor fire. Having gone there, they do not return. That is my supreme abode. ||6||
śrīdharaḥ: He describes that state to be attained with "na tat" etc. The sun etc. do not illuminate that state. Having attained which, yogis do not return. That abode is my supreme nature. This refutes the possibility of inertness and defects like heat and cold etc. by stating that it is not an object illuminated by sun etc. ||6||
madhusūdanaḥ: He describes that state to be attained with "na tat" etc. That Vaiṣṇava state which yogis attain and do not return from, even the sun which has the power to illuminate everything does not illuminate that state. Anticipating the objection that the moon is seen to illuminate after sunset, he says "na śaśāṅkaḥ". Anticipating the objection that fire is seen to illuminate when both sun and moon have set, he says "na pāvakaḥ". "Bhāsayate" is to be supplied in both cases. Why are sun etc. unable to illuminate there? To answer this, he says "tad dhāma" - that abode is the self-luminous light, illuminator of all inert lights like sun etc., supreme, excellent, my (Viṣṇu's) essential nature. For that which is illuminated by something cannot illuminate its illuminator. As the śruti says:
"There the sun does not shine, nor the moon and stars, nor these lightnings, and much less this fire. When He shines, everything shines after Him; by His light, all this is lighted." [Kaṭha Upaniṣad 2.2.15]
This refutes the objections that that state is an object of knowledge or not, since in the first case there would be duality due to dependence on a knower different from the known, and in the second case it would not be one's own goal. Although not an object of knowledge, it is self-evident. Its not being an object of knowledge is stated here by saying it is not illuminated by sun etc., while its self-evident nature as the illuminator of all will be stated later in "that light which is in the sun". Thus these two verses should be understood as explaining the "dalad-vacam" of the śruti. ||6||
viśvanāthaḥ: In response to the question of what that state is like, he says "na tat" etc. The meaning is that it is free from miseries like heat and cold etc. and is self-luminous. That is my supreme abode, the most excellent, non-inert, supersensuous light that illuminates everything. As it is said in the Hari-vaṃśa:
"That supreme Brahman pervades the entire universe. Know that to be my own dense light, O Bhārata." [Hari-vaṃśa 2.114.12]
And from śrutis like:
"There the sun does not shine, nor the moon and stars, nor these lightnings, and much less this fire. When He shines, everything shines after Him; by His light, all this is lighted." [Kaṭha Upaniṣad 2.2.15] ||6||
baladevaḥ: Describing the state to be attained, he explains with "na tat" etc. Having gone to which, those who have taken refuge do not return. That is my own abode, nature, supreme, glorious. Even the sun etc. which illuminate everything do not illuminate that. This is also from śrutis like "There the sun does not shine" etc. Not illuminated by sun etc., illuminator of them, with a conscious form that is self-luminous - I alone, the Lord of Lakṣmī, am denoted by the word "state" and attained by those who have taken refuge - this is the meaning. ||6||
bhg 15.7
The eternal living entity in this world is indeed My fragment. He attracts the six senses, including the mind, which are situated in material nature.
Śrīdhara: Now, if those who have attained Your abode do not return, then according to śruti statements like "Having merged, they do not know 'we have merged'", everyone attains the ultimate reality during deep sleep and dissolution. So who would be bound to saṃsāra (worldly existence)? Anticipating this doubt, he shows who is in saṃsāra through five verses starting with "mamaiva". The eternal living entity, who is well-known as always being in saṃsāra due to ignorance, is indeed My fragment. During deep sleep and dissolution, he attracts the senses including the mind as the sixth, which are merged in prakṛti (material nature), again into the world of living beings for experiencing saṃsāra. This also implies the organs of action and prāṇa (life air). The meaning is: It is true that even during deep sleep and dissolution, all living entities attain Me due to being My fragments and merging in Me. However, for one covered by ignorance and with latent impressions, the merging is in Me along with prakṛti, not in My pure form. As stated: "All manifestations emanate from the unmanifest" etc. Therefore, when emerging again for saṃsāra, the ignorant one attracts the senses which are his limiting adjuncts merged in prakṛti. But for the wise who attain the pure self, there is no return.
Madhusūdana: It has been stated repeatedly that the ultimate nature of the jīva (living entity) is indeed Brahman. All this is being explained in the following verses. Since the jīva is of the nature of Brahman, one who attains that nature through removal of ignorance does not fall from it - this is explained in the first half of the verse "mamaivāṃśa" [Gītā 15.7a]. But in deep sleep, since ignorance along with all impressions of effects remains, the jīva again enters saṃsāra - this is explained in the second half "manaḥ-ṣaṣṭhāni" [Gītā 15.7b]. Then, though not really in saṃsāra, the jīva who has entered it due to māyā and is considered by the dull-witted to be identical with the body, is shown to be different from the body in the first half of the verse starting with "śarīram" [Gītā 15.8]. The verses starting with "śrotraṃ cakṣur" [Gītā 15.9] show that the jīva, which impels the senses towards their respective objects, is different from them. Thus, being different from the body, senses, etc., why do not all see the self at the time of departure, etc., since it is one's own nature? Anticipating this doubt, it is answered in the verse starting with "utkrāmantam" [Gītā 15.10a] that those whose minds are distracted by sense objects do not see it though it is visible. That the wise see it with the eye of knowledge is elaborated in the first half of the verse "yatanto yoginaḥ" [Gītā 15.11a]. "The deluded do not see" [Gītā 15.10b] is elaborated in the second half "yatanto 'pi" [Gītā 15.11b]. This is the connection of the five verses. Now we shall explain the words starting with "mama".
"Mama" - Of Me, the Supreme Self. Though indivisible, a part is imagined by māyā, like the sun's reflection in water or space in a pot - a false division appearing as a part. In the world of living beings, in saṃsāra, he becomes a living entity limited by the adjunct of maintaining life, falsely renowned as a doer and enjoyer who transmigrates. He is eternal, being of the nature of the Supreme Self in reality, though limited by adjuncts. Therefore, it is proper that by removing ignorance through knowledge, etc. and attaining one's true nature of Brahman, there is no return from it.
Though of this nature, how does he return from deep sleep? He explains: The five senses of hearing, touch, sight, taste and smell, with mind as the sixth, which are the indicators of the self for experiencing objects, when the karma producing waking and dream experiences is exhausted, remain in prakṛti, in ignorance, in subtle form. When karma again arises producing waking experiences, he attracts them for enjoyment from prakṛti due to ignorance, like a tortoise extending its limbs, making them manifest for grasping objects. Thus, though there is no return after knowledge, return due to ignorance is not improper - this is the purport.
Viśvanātha: Anticipating the question "Who is the jīva that transcends saṃsāra through devotion to You and attains Your abode?", he says "mamaiva". As stated in the Varāha Purāṇa: "The fragments are of two types - svāṃśa and vibhinnāṃśa. The jīva is vibhinnāṃśa." Eternal means nitya. In the bound state, he attracts the senses including mind as the sixth, which are situated in prakṛti as the limiting adjunct. "These are mine alone" - with this sense of possessiveness, he drags them like shackles on his feet.
Baladeva: Anticipating the question "Who is the jīva that attains Your abode by surrendering to You?", he says "mamaiva". The jīva is indeed a fragment of Me, the Supreme Lord, not of other gods like Brahmā or Rudra. He is eternal, not imagined like space in a pot, etc. Situated in the world of living beings, in the material world, he drags the senses including mind as the sixth, like chains on the feet. What kind of senses? "Situated in prakṛti" means products of the transformations of prakṛti, namely ego. The mind is a product of sāttvika ego, while the senses of hearing, etc. are products of rājasika ego. One who has surrendered to the Lord, being freed from material senses, goes to the Lord's abode and resides there adorned with spiritual senses, as indicated in the Mādhyandina śruti: "He, established in Brahman, leaving this mortal body and attaining Brahman, sees through Brahman, hears through Brahman, experiences everything through Brahman alone." And in the smṛti: "Where all beings have forms of Vaikuṇṭha" [Bhāgavata Purāṇa 3.15.14], etc. There he has a spiritual body accomplished by the Lord's will.
Those who say the jīva is a part of Brahman like space in a pot or reflection in water, limited by the inner organ, and on destruction of the pot or water, that space or reflection becomes pure space, so on destruction of the inner organ the jīva part becomes pure Brahman - this is not correct, as it contradicts the statements "jīva-bhūtaḥ", "My fragment", "eternal". Both theories of limitation, etc. have been refuted in "For the embodied soul" [Gītā 2.12]. The similarity to a reflection should be understood as figurative, as determined in "like water" from the context. Therefore, the jīva's being a fragment of Brahman means subordination to Brahman, as seen in "the moon's disc is one-hundredth part of the sun's disc", etc. They say this being a part of one entity is fragmenthood. Brahman is indeed one entity possessing potency. "Know My other prakṛti, higher than this, which consists of living entities" [Gītā 7.5] was stated earlier. Thus the jīva is a fragment from one part of that.
bhg 15.8
The Lord obtains a body and also departs from it. Taking these, he goes, like the wind carrying scents from their source. ||8||
Śrīdhara: What does he do after drawing those? To this he says "śarīram" etc. When the Lord, the master of the body etc., obtains another body due to karma and departs from a body, then taking these from the previous body, he fully goes to that other body. Even when the body exists, there is an example for grasping the senses. Just as the wind goes after taking subtle parts of fragrant objects from their source like flowers, so too [does the jīva (and in brackets: individual soul)]. ||8||
Madhusūdana: At this time it is said he draws, as stated in "śarīram" etc. When the Lord, the master of the aggregate of body and senses, the jīva (and in brackets: individual soul), departs, goes out, then from whichever body he departs, he draws the senses with mind as the sixth. This is the first connection of the second quarter, as movement occurs after departure. Not only does he draw, but when he also obtains another body from the previous one, then taking these senses with mind as the sixth, he also goes fully, goes without returning again. Even when the body exists, there is an example for grasping the senses - just as the wind blows after taking subtle parts of fragrant objects from their source like flowers, so too [does the jīva (and in brackets: individual soul)]. ||8||
Viśvanātha: In response to the question "What does he do after drawing those?", he says "śarīram" etc. The gross body which he obtains due to karma, and from which body he departs, exits, the Lord, the master of body, senses etc., the jīva (and in brackets: individual soul), from that [body] taking these senses along with the subtle elements, he goes just as the wind [carries] scents. Just as the wind goes elsewhere after taking scents along with subtle parts from their source, the abode of scents like garlands and sandalwood, so too [does the jīva (and in brackets: individual soul)] - this is the meaning.
Baladeva: It was said that while situated in the world of living beings, he draws the senses. He explains that in "śarīram" etc. The Lord, the master of body and senses, the jīva (and in brackets: individual soul), when he obtains another body from the previous body, and when he departs from the obtained body, then taking these senses along with the subtle elements, he goes just as the wind goes elsewhere after taking scents from their source, the flower calyx. ||8||
Bg 15.9
Presiding over the ear, eye, touch, taste, and smell, as well as the mind, this [soul] enjoys the sense objects. ||9||
Śrīdhara: Showing those very senses and for what purpose he takes them and goes, he says "śrotram" etc. The external senses like the ear etc. and the mind which is the internal organ - presiding over, resorting to those, this jīva (and in brackets: individual soul) enjoys sound and other sense objects. ||9||
Madhusūdana: Showing those very senses and for what purpose he takes them and goes, he says "śrotram" etc. The ear, eye, touch, taste, and smell; and from the word "ca", the organs of action, prāṇa (and in brackets: vital air), and mind as the sixth - presiding over, resorting to just these, this jīva (and in brackets: individual soul) enjoys, experiences the sense objects like sound etc. ||9||
Viśvanātha: In response to "What does he do after going there?", he says "śrotram" etc. Presiding over, resorting to the senses like the ear etc. and the mind, he enjoys sound and other sense objects. ||9||
Baladeva: For what purpose does he take those and go? To this he says "śrotram" etc. Presiding over, resorting to the ear etc. along with the mind, this jīva (and in brackets: individual soul) enjoys the sense objects like sound etc. This is the purpose of taking them - this is the meaning. From the word "ca", it should be understood that he also presides over the five organs of action and the vital airs. ||9||
BhG 15.10
The deluded do not perceive him departing, staying, or enjoying, endowed with the guṇas (and in brackets: qualities of nature). Those with the eye of knowledge see [him]. ||10||
Śrīdhara: If everyone does not see such a self distinct from the aggregate of effect and cause, to this he says "utkrāmantam" etc. The deluded do not perceive, do not see the jīva (and in brackets: individual soul) departing from the body, going to another body, or staying in that very body, or enjoying sense objects, endowed with the guṇas (and in brackets: qualities of nature), connected with senses etc. Those whose eye is knowledge, the discerning ones, see [him]. ||10||
Madhusūdana: Thus, even though it is visible in the body, [it is] departing from the body. Departing means going to another body from the previous one, or even remaining in that same body, or experiencing sense objects like sound. Endowed with qualities means endowed with the qualities of pleasure, pain and delusion. Thus, although visible in all states, the deluded, whose minds are attracted by impressions of experienced and unexperienced sense objects and who are unfit for discriminating between self and non-self, do not perceive it. Alas, what a pity prevails, thus the Lord shows compassion for the ignorant. But those who have the eye of knowledge born of valid means of cognition, who are discriminating, only they see. ||10||
Viśvanātha: Indeed, we do not perceive the specific way in which it departs from the body through death, or remains in whichever body, or while remaining there experiences enjoyments. To that he says: Departing means leaving the body, and situated means existing in another body, and experiencing sense objects, and endowed with qualities means accompanied by senses etc. The deluded means those lacking discrimination, [while] those with the eye of knowledge means those with discrimination. ||10||
Baladeva: Thus he says "ud" to show that those lacking discrimination do not experience that self which is capable of being experienced as situated in the body. Departing from the body, or remaining there, or experiencing sense objects while situated there, endowed with qualities means endowed with pleasure, pain and delusion or with senses etc., although capable of being experienced, the deluded do not [see] that self. But those with the eye of long-standing knowledge, those with the vision of discriminating knowledge, they see it. They experience it as distinct from the body etc. ||10||
bhg 15.11
yatanto yoginaś cainaṃ paśyanty ātmany avasthitam |
yatanto 'py akṛtātmāno nainaṃ paśyanty acetasaḥ ||11||
Śrīdhara: And this is difficult to know, since even among those with discrimination, some see it and some do not see it, thus he says "yatantaḥ". Striving yogis, those who are making efforts through meditation etc., see this self situated in the self, in the body, as distinct. But even those making efforts through study of scripture etc., whose selves are unpurified, whose minds are impure, and therefore dull-witted, do not see it. ||11||
Madhusūdana: He elaborates on "those with the eye of knowledge see" by saying "yatantaḥ". Only striving yogis, those making efforts through meditation etc., see this self situated, reflected in the self, in their own intellect. The word "ca" is used for emphasis. Even those striving, whose selves are unpurified, whose inner organs are not purified by sacrifices etc., and who are therefore without discrimination, devoid of discernment, do not see it. This is an elaboration of "the deluded do not perceive". ||11||
Viśvanātha: And those discriminating ones are only the striving yogis, thus he says "yatantaḥ". Those whose selves are unpurified means those with impure minds. ||11||
Baladeva: Elaborating on "those with the eye of knowledge see", and showing its difficulty to know, he says "yatantaḥ". Some yogis, striving, practicing means like hearing etc., see this self situated in the self, in the body. Some, even though striving, whose selves are unpurified, whose minds are impure, and therefore without proper discernment, whose discriminating knowledge has not arisen, do not see it. The meaning is that the truth of the self is difficult to know. ||11||
bhg 15.12
yad āditya-gataṃ tejo jagad bhāsayate 'khilam |
yac candramasi yac cāgnau tat tejo viddhi māmakam ||12||
Śrīdhara: Thus, "That which the sun does not illumine" etc. describes the supreme divine abode. And the non-return of those who attain it has been stated. Fearing the absence of transmigrating beings there, the nature of the transmigrating self as distinct from the body etc. has been shown. Now he describes that very supreme form as having infinite powers in four verses beginning with "yad". Know that all the various kinds of radiance situated in the sun etc. which illuminate the universe are indeed my radiance. ||12||
Madhusūdana: Now, to elaborate on "I am the foundation of Brahman" [Gītā 14.27] stated earlier, by showing the all-pervasiveness and being the basis of all experience of that state which even the sun etc., capable of illuminating everything, are not able to illuminate, which aspirants for liberation who attain do not return again to transmigration, and following whose limiting adjuncts souls falsely experience transmigration like spaces in pots etc. with respect to space - to elaborate on this, the Lord speaks of a summary of the Self's divine glories in four verses beginning with "yad". This explains the meaning of the śruti "The sun does not shine there, nor the moon and stars, nor these lightnings, much less this fire" [Kaṭha Upaniṣad 2.2.15] etc. "That shining, everything else shines after; by its light all this shines" [Kaṭha Upaniṣad 2.2.15]. Know that the radiance present in the sun, which is of the nature of consciousness, the light which is present in the moon and in fire, which illuminates the entire world, that radiance is mine. Although the light of the nature of consciousness is equal in all stationary and moving beings, due to the excellence of sattva there is superiority in the sun etc., therefore the light of consciousness is specified as being there, as in "that which is in the sun" etc. Just as even though the proximity of the face is the same, the face does not appear in wood or a wall, but appears to varying degrees in a mirror or something more transparent, similarly, after saying "that which is in the sun", by mentioning radiance again in "know that radiance is mine", it should be understood that there is a second meaning for describing divine glories - namely, that radiance in the sun etc. which is capable of illuminating other things, which is bright white in color, which illuminates all objects with form in the world, and similarly the radiance in the moon and in fire which illuminates the world - know that to be mine. Otherwise, he would have said only "know that to be mine" without mentioning radiance again. This is the idea. ||12||
Viśvanātha: Thus, in the bound state of the jīva, whatever object is to be attained, I alone, being in the form of the sun, moon, etc., assist in that. He says this with three verses beginning with "yad". The light situated in the sun, rising in the east in the morning to illuminate the world for the sake of activating the karma that is the means for the seen and unseen enjoyment of the jīva - similarly that which is in the moon and fire - all that is mine alone. The meaning is that I alone become known as the sun, etc. The idea is that those various manifestations are of that light alone. ||12||
Baladeva: Now he speaks with four verses beginning with "yad", with the idea that I alone am the means of enjoyment and liberation for the jīva, who is my portion, attached to saṃsāra (aṃśa: portion) and desiring liberation. Know that the light which is situated in the sun, and that which is situated in the moon and fire, illuminating the entire world, that light is mine, belonging to me. By the risen sun and blazing fire, unseen means of enjoyment, karmas, are accomplished. And the destruction of darkness and cold, etc. become causes of happiness. By the risen moon, the growth of herbs, relief from heat, moonlight strolls become thus. The meaning is that their light which accomplishes those various things is a manifestation of my light. ||12||
Entering into the earth, I support all beings by my power.
Becoming the moon full of juice, I nourish all plants. ||13||
Śrīdhara: Moreover, with "gām". Entering into the earth with power, I alone support all moving and non-moving beings. I alone, becoming the moon full of juice, nourish all plants like rice, etc. ||13||
Madhusūdana: Moreover, entering into the earth in the form of the earth deity, with my own power making the earth firm like a fistful of dust, I alone support the beings contained in the earth. Otherwise the earth would disintegrate like a fistful of sand or sink downwards. As stated in the mantra: "By whom heaven is mighty and the earth firm" [YV 1.8.5, TS 4.1.8]. And "He supported the earth" [RV 8.7.3.1] refers to the Lord who has assumed the state of Hiraṇyagarbha. Moreover, becoming the moon whose nature is all juices, I alone nourish all plants like rice and barley born on the earth, making them full of nourishment and sweet with juice. ||13||
Viśvanātha: Entering into the earth with power, by my own energy, I alone support all moving and non-moving beings. Similarly, I alone, becoming the moon full of nectar-juice, nourish all plants like rice, etc. ||13||
Baladeva: With "gām" - Entering into the earth, which is like a fistful of dust, with power, by my own energy, making it firm, I support moving and non-moving beings. The mantra also states thus: "By whom heaven is mighty and the earth firm" [RV 8.7.3.1]. The idea is that otherwise it would disintegrate like a fistful of sand or sink. Similarly, I alone, becoming the moon full of juice, the nectarean moon, nourish all plants, all rice etc., making them full of sweet and various juices. Thus for the jīva situated in the earthly world, creating various places for play like palaces, gardens, ponds, etc., enjoying various flavors, I alone am the means for all that. ||13||
BG 15.14
Becoming the fire of digestion, I reside in the bodies of all living beings.
United with the inward and outward breaths, I digest the four kinds of food. ||14||
Śrīdhara: Moreover, with "aham". I, the Lord alone, becoming Vaiśvānara, the digestive fire, entering within the body of living beings, and united with the inward and outward breaths which fan it, I digest the four kinds of food eaten by beings: chewable, swallowable, lickable and suckable. Among these, that which is chewed by the teeth, like cakes etc., is chewable. That which is simply rolled on the tongue and swallowed, like rice pudding etc., is swallowable. That which is placed on the tongue, tasted gradually and swallowed when liquefied, like jaggery etc., is lickable. That which is pressed by the teeth, its essence swallowed and the remainder discarded, like sugarcane etc., is suckable. Thus are the four types distinguished. ||14||
Madhusūdana: Moreover, with "aham". I, the Lord alone, becoming Vaiśvānara, the digestive fire, as established by śruti statements like "This fire, Vaiśvānara, which is within a person, by which this food is digested, that which is eaten" [BAU 5.9.1], entering the bodies of all living beings, united with the inward and outward breaths which fan it, I digest the four kinds of food eaten by beings: chewable, swallowable, lickable and suckable. Among these, that which is chewed by the teeth, like cakes etc., is chewable. That which is simply rolled on the tongue and swallowed, like curry and rice etc., is swallowable. That which is placed on the tongue, its taste enjoyed and swallowed when somewhat liquefied, like jaggery, fruit juice, śikhariṇī etc., is lickable. That which is pressed by the teeth, its juice swallowed and the remainder discarded, like sugarcane etc., is suckable. This is the distinction. It should also be understood that for one who meditates "The eater is the fire Vaiśvānara, the food to be eaten is Soma, these two, Agni and Soma, are everything", there is no taint from the faults of food. ||14||
viśvanāthaḥ: Vaiśvānara (the digestive fire), the gastric fire, together with prāṇa and apāna which kindle it, [digests] the four types of food - bhakṣya, bhojya, lehya and coṣya. Bhakṣya is that which is chewed by the teeth, like roasted chickpeas etc. Bhojya is like sweet balls etc. Lehya is like molasses etc. Coṣya is like sugarcane stalks etc. ||14||
baladevaḥ: He says "I am" to indicate that He is also the cause of cooking enjoyable foods like grains etc. Becoming vaiśvānara, the gastric fire, residing in the body, in the stomach of all living beings, and combined with prāṇa and apāna which kindle it, I cook the four types of food eaten by them. The śruti also states this: "This fire vaiśvānara which is within man, by which this food is digested" etc. Thus the sūtrakāra also says that He Himself has the form of the gastric fire and is its helper: "Because of the mention of sound etc. and because of the abiding within" etc. The four types of food are bhakṣya, bhojya, lehya and cūṣya. Bhakṣya is that which is chewed by the teeth, like chickpeas, cakes etc. It is also called carvya. Bhojya is like sweet balls, cooked rice, soups etc. Lehya is like sweet rice pudding, molasses, honey etc. Cūṣya is like ripe mangoes, sugarcane stalks etc. It should be understood that soma and vaiśvānara are spoken of as non-different from the self due to their pervasiveness. ||14||
bhg 15.15
sarvasya cāhaṃ hṛdi saṃniviṣṭo
mattaḥ smṛtir jñānam apohanaṃ ca |
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham ||15||
śrīdharaḥ: Moreover, I am well-situated in the hearts of all living beings as the inner controller. And from Me alone arises the memory of past experiences for all living beings. Knowledge arising from the contact of senses with objects also comes from Me. And the loss of these two also occurs from Me. By all the Vedas, I alone am to be known in the form of various deities etc. I am the creator of Vedānta, the propagator of that tradition. The meaning is that I am the guru who gives knowledge. And I alone am also the knower of the meaning of the Vedas. ||15||
madhusūdanaḥ: Moreover, I, being the Self of all living beings from Brahmā down to immovable things, am situated in the heart, in the intellect, according to the śruti: "He entered here" [BAU 1.4.7]. And: "Having entered through this individual self, I shall differentiate name and form" [ChU 6.3.2]. Therefore, from Me, the Self, alone arises memory for living beings according to their capacity - for ordinary beings regarding objects experienced in this life, and for yogīs even regarding objects experienced in past lives. Similarly, from Me alone arises knowledge born from the contact of senses with objects. And for yogīs, even knowledge of objects remote in space and time. Thus, for those whose minds are agitated by desire, anger, sorrow etc., the loss of both memory and knowledge also occurs from Me alone.
Having thus stated His nature as the individual self, He states His nature as Brahman: By all the Vedas which reveal deities like Indra etc., I alone am to be known, because I am the Self of all. This is according to the mantra: "They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garutmān. To what is One, sages give many a title: they call it Agni, Yama, Mātariśvān." [RV 1.164.46]
And according to the śruti: "He indeed is all the gods." [BAU 3.9.1]
I am the creator of Vedānta, the propagator of the tradition of the meaning of Vedānta in the form of Veda-vyāsa etc. Not only this much, but I am also the knower of the Veda, the knower of the meaning of all the Vedas consisting of the karma-kāṇḍa, upāsanā-kāṇḍa and jñāna-kāṇḍa in the form of mantras and brāhmaṇas. Therefore it is well said: "For I am the foundation of Brahman" [Gītā 14.27] etc. ||15||
viśvanāthaḥ: Just as I am the gastric fire in the stomach, similarly I alone am situated in the hearts of all moving and non-moving beings as the principle of intellect. Since from Me, the principle of intellect alone, arises the recollection of objects experienced in the past. Similarly, knowledge born from the contact of senses with objects, and apohana, the loss of both memory and knowledge, occur. Having stated His beneficence to the jīva in the state of bondage, He states His beneficence in what is to be attained in the state of liberation in "By the Vedas" etc. I alone am the creator of Vedānta through Veda-vyāsa, since I alone am the knower of the Veda, the knower of the essential meaning of the Vedas. The meaning is that no one else knows the meaning of the Vedas apart from Me. ||15||
baladevaḥ: He says "And of all" etc. to indicate that He alone is the cause of knowledge and ignorance for living beings. Of these two, soma and vaiśvānara, and of all the multitude of living beings, I alone am situated as the controller in the heart, which is the body where all activity originates and knowledge arises. This is according to śruti statements like: "He who, dwelling in the self, rules the self from within." [Tai. Ār. 3.11] Therefore, from Me alone arises for all memory, which is knowledge recollecting objects experienced in the past, and knowledge born from the contact of senses with objects. The loss of these two also occurs from Me. Thus it is said by Uddhava: "Knowledge of living beings is indeed from You, and its loss is according to Your power."
Having thus stated His nature as the means for worldly enjoyment, He states His nature as the means for liberation in "And by all the Vedas" etc. By all the complete Vedas, I alone, the all-powerful Kṛṣṇa, am to be known as the Lord of all. This is according to the śruti: "He who is sung by all the Vedas." It should be understood that this is indirectly through the karma-kāṇḍa and directly through the jñāna-kāṇḍa. If it is asked how this is to be understood, He says "I alone am the creator of Vedānta." I alone am the creator of the end of the Vedas, which is the ascertainment of their meaning, in the form of Bādarāyaṇa. Thus the author of the sūtras says in "But that [Brahman is to be known only from the scriptures and not independently by any other means is established], because it is the main purpose [of all Vedāntic texts]" [VS 1.1.4] etc. If it is objected that others explain the meaning of the Vedas differently, He says "And I alone am the knower of the Veda," meaning I alone am the knower of the Veda. Being Bādarāyaṇa, the meaning which I ascertained is alone the meaning of the Vedas. Any other explanation is born of delusion. Thus, since the Vedas do not teach about the essence of the Supreme Lord who grants liberation, I alone am the means of liberation. ||15||
Bg 15.16
There are these two puruṣas (persons) in the world - the perishable and the imperishable. The perishable comprises all beings, while the imperishable is said to be kūṭastha (immutable). [16]
Śrīdhara: Now he shows his own supreme nature that was referred to as "that supreme abode of mine" through three verses beginning with "dvau". These two puruṣas are well-known in the world - the perishable and the imperishable. He explains them: The perishable puruṣa refers to all beings, the bodies from Brahmā down to immobile things. For in common understanding, personhood is attributed to bodies. Kūṭastha means "standing firm like a mountain", referring to the conscious experiencer who remains unchanged even as bodies perish. That is called the imperishable puruṣa by the wise. [16]
Madhusūdana: Having spoken of the conditioned self, the Lord now compassionately explains the unconditioned, pure self to Arjuna by distinguishing it from the two limiting adjuncts denoted by the terms "perishable" and "imperishable" in these three verses. These two separate categories called puruṣas are designated by the term "puruṣa" due to being limiting adjuncts of the puruṣa in the world of saṃsāra. Which two? He says "the perishable and the imperishable". The perishable is the destructible aggregate of effects, while the imperishable is the indestructible seed of the perishable puruṣa, the Lord's power of māyā. The Lord himself explains these two puruṣas: "All beings" means the entire aggregate of effects. Kūṭastha means deception through concealing the real and revealing the unreal, which is synonymous with māyā. Established as that in the form of the twofold power of concealment and projection, the kūṭastha Lord in the form of the power of māyā, the causal limiting adjunct, is called imperishable due to being endless as the seed of saṃsāra.
Some say the term "perishable" refers to the insentient category and "kūṭastha imperishable" refers to the individual soul. But this is not correct, as the Supreme Person is being established here as the knower of the field. Therefore it is appropriate that the terms "perishable" and "imperishable" refer to the insentient effect and cause limiting adjuncts. [16]
Viśvanātha: Since I alone am the knower of the Vedas, I will briefly state the essence of all Vedic meaning - listen, he says in these three verses. In the world comprising the fourteen planes, these two puruṣas are conscious entities. Which two? He explains: The perishable is the jīva (individual soul) that falls from its own nature. The imperishable is Brahman that does not fall from its nature. This is supported by śruti: "This, O Gārgī, is that imperishable which the knowers of Brahman seek to know" and smṛti: "The imperishable supreme Brahman". The term "imperishable" is seen to denote Brahman. He further clarifies the meaning of perishable and imperishable: "All beings" means the one jīva, fallen from its nature due to beginningless ignorance, becomes subject to karma and manifests as the totality of beings from Brahmā down to immobile things. Or it may be singular referring to the class. The second puruṣa, the imperishable, is kūṭastha - pervading all time in one unchanging form. As stated in Amara: "That which pervades time in one form is called kūṭastha". [16]
Baladeva: He summarizes the Vedic meaning as determined in his Vedānta-sūtras, saying "dvau". In the Veda, which reveals truth, two puruṣas are well-known. This indicates they are established by valid means of knowledge. Which two? He says "the perishable and imperishable". The perishable has many states due to association with the non-conscious, referred to in the singular due to the connection of the single characteristic of association with the non-conscious. The imperishable has one state due to dissociation from the non-conscious, referred to in the singular due to the connection of the single characteristic of dissociation from the non-conscious. He clarifies the perishable and imperishable: All beings from Brahmā to a blade of grass are the perishable. The kūṭastha liberated soul in one state is the imperishable. The singular reference should be understood as explained before. That it is plural in number is seen from statements like "Many through knowledge and austerity" and "Taking shelter of this knowledge". [16]
Bg 15.17
But different from these is the Supreme Person, called the Paramātmā, who, entering the three worlds as the imperishable Lord, sustains them. [17]
Śrīdhara: He states the purpose for which these two were described, in "uttama". Different from these perishable and imperishable is the Supreme Person. He explains the difference: He is called Paramātmā (Supreme Self) in the scriptures. As Self, he is different from the insentient perishable. As Supreme, he is different from the sentient, experiencing imperishable. He shows the nature of being the Supreme Self: As the Lord, the controller, though himself immutable, he enters and sustains the entire three worlds. [17]
Madhusūdana: Different from these perishable and imperishable, untouched by the defects of the two limiting adjuncts, of eternally pure, conscious and free nature, is the Supreme, i.e. most excellent, Person - utterly different from both the perishable and imperishable insentient aggregates, the third sentient aggregate illuminating both. He is called Paramātmā in the Upaniṣads - supreme and excellent compared to the five sheaths of food, vital air, mind, intellect and bliss which are imagined selves due to ignorance, and the self of all beings as the inner consciousness. The Paramātmā who, entering the three worlds - the entire universe of earth, atmosphere and heaven - through his power of māyā, sustains them by granting existence and manifestation, and nourishes them. What kind of Paramātmā? Avyaya - free from all modifications. Īśvara - the controller of all. He is Nārāyaṇa, the Supreme Person called Paramātmā. This is supported by śruti: "He is the Supreme Person". [17]
Viśvanātha: Having spoken of brahman to be worshipped by the jñānīs (knowers), he now speaks of the paramātman (supreme self) to be worshipped by the yogīs (yogis) in "uttama" (supreme). The word "tu" (but) indicates a distinction from the previous. Since the yogī is superior to the jñānīs, the distinction of the worshipper implies the distinction of the worshipped. He shows the nature of the paramātman: He who is Īśvara (the controller), of controlling nature, immutable, unchanging, having entered the three worlds in their entirety, supports, sustains and protects them. ||17||
Baladeva: He states the purpose for which two puruṣas (persons) were described in "uttama" (supreme). The meaning is: Another, different from kṣara (perishable) and akṣara (imperishable), not just one of those two. He cites the agreement of śruti (scripture) in "paramātmā" (supreme self). He states the quality that causes supremacy in "yo loka" (who the world). This control in the form of sustaining and protecting the world is not possible for the bound jīva (individual soul) due to the impossibility of such karma (action). Nor for the liberated one, as it is prohibited by the statement "without involvement in worldly affairs". ||17||
bhg 15.18
yasmāt kṣaram atīto 'ham akṣarād api cottamaḥ |
ato 'smi loke vede ca prathitaḥ puruṣottamaḥ ||18||
Śrīdhara: Thus, he shows his status as Puruṣottama (Supreme Person) by explaining the derivation of the name in "yasmāt" (because). Because I transcend the kṣara (perishable), the inert class, being described as eternal. And I am superior even to the akṣara (imperishable), the conscious class, being their controller. Therefore, I am renowned in the world and in the Veda as Puruṣottama. And so the śruti (scripture) states: "He alone is the lord of all, the ruler of all, the controller of all this" and so on. ||18||
Madhusūdana: Now, through the explanation of the well-known name Puruṣottama, the Lord shows himself as that supreme Lord, distinct from kṣara and akṣara, as previously described, to ascertain his own greatness stated earlier in "I am the foundation of brahman" [Gītā 14.27], "That is my supreme abode" [Gītā 15.6], etc., in "yasmāt" (because). Because I, the supreme Lord, transcend the kṣara (perishable), the destructible, illusory world-tree called Aśvattha, and am superior even to the akṣara (imperishable), denoted by the word "akṣara" in the ablative case, meaning "beyond the unmanifest", which is the seed of the world-tree, the cause of all. Therefore, due to being superior to kṣara and akṣara, which are called puruṣa due to superimposition, I am renowned in the world and in the Veda as Puruṣottama. As stated in the Veda: "He is the supreme person", and in worldly poetry, etc.: "As Hari alone is known as Puruṣottama".
Out of compassion, acting like a human for the sake of others,
Teaching Arjuna his own lordship,
The glory of Nārāyaṇa, the Puruṣottama,
Whose form is existence-consciousness-bliss, cannot be measured.
Some, restraining their senses, renouncing enjoyment,
Practicing yoga with pure minds, strive.
But I, liberated, taste the nectar-essence
Of Nārāyaṇa's infinite, boundless glory. ||18||
Viśvanātha: Having spoken of the paramātman (supreme self) to be worshipped by yogīs, now speaking of Bhagavān (the Lord) to be worshipped by devotees, and explaining the name Puruṣottama of his own Kṛṣṇa form even in his status as Bhagavān, he states the supreme excellence in "yasmāt" (because). I transcend the kṣara puruṣa (perishable person), the individual self, and am superior to the akṣara puruṣa (imperishable person), the unchanging supreme self.
"Of all yogīs, he who worships Me with faith, his inner self absorbed in Me, him I consider most united with Me." [Gītā 6.47]
From the distinction of the worshipper comes the distinction of the worshipped. And from the word "ca" (and), I am superior even to Bhagavān, the Lord of Vaikuṇṭha, etc., as stated by Sūta: "These are parts and portions of the puruṣa, but Kṛṣṇa is Bhagavān himself."
Although here one single entity of existence-consciousness-bliss nature is spoken of by the words brahman, paramātman, and bhagavān, and there is no real difference in nature due to the absence of two natures, as stated in the sixth canto: "There is no duality in the self" (BhP 6.9.35), still, due to the difference seen in the means and results for their respective worshippers, it is treated as if there were a difference. Thus, for the worshippers of brahman, paramātman, and bhagavān, the means of attainment are respectively knowledge, yoga, and devotion. And the result is liberation for knowledge and yoga, but for devotion, it is becoming an associate with love. "Without devotion, even freedom from karma, devoid of devotion to Acyuta, is not beautiful" [BhP 1.5.12]. "In the past, O almighty one, many yogīs in this world" [BhP 10.14.5], etc., show that liberation is not the goal.
Worshippers of brahman and paramātman must necessarily perform devotion to Bhagavān to achieve their desired results. But the worshipper of Bhagavān does not perform worship of brahman or paramātman to achieve his desired result. "In general, knowledge and detachment are not beneficial here" [BhP 11.20.31], "Whatever is achieved by karma, austerity, knowledge, and detachment" [BhP 11.20.32], etc.
"By devotional service to Me, My devotee easily attains everything, including heaven, liberation, and My abode, if he somehow desires them." [BhP 11.20.33]
That which is the wealth of spiritual practice for the fourfold aims of human life - without it, a person attains those only by taking shelter of Nārāyaṇa. Thus it is said in various statements.
Therefore, by worshiping the Lord, all fruits including heaven, liberation, and divine love can be obtained. But by worshiping Brahman and Paramātmā, divine love and other such fruits cannot be obtained. Hence, even though non-different, the superiority of Bhagavān over Brahman and Paramātmā is indeed stated. Just as though non-different in luminosity, among light, lamp and fire, fire is said to be superior due to removing cold and other pains. Even among those, Lord Śrī Kṛṣṇa has the supreme excellence. Just as the sun is superior even to fire, by which nirvāṇa-mokṣa attainable through perfection of Brahman worship was given even to great sinners like Aghāsura, Bakāsura and Jarāsandha who were His enemies. Therefore, in "I am the foundation of Brahman", it has been properly explained by the venerable Swami.
The venerable Madhusūdana Sarasvatī has also said:
"Worship again and again He who is the form of consciousness and bliss, the essence of cloud-like luster, the necklace of the Vraja women, the far shore of the ocean of existence for the wise, who repeatedly incarnates to remove the burden of the earth, O you who are engaged in auspicious endeavors!"
"I do not know any truth higher than Kṛṣṇa, who has a flute adorning His hand, who has the luster of a fresh cloud, who wears yellow garments, whose lips are red like the bimba fruit, whose face is beautiful like the full moon, and whose eyes are like lotuses."
"The wonderful greatness of Kṛṣṇa can be ascertained through authoritative evidence. Those who are unable to tolerate this are fools headed for hell."
Thus having established the supreme excellence in Kṛṣṇa, no fault should be found in this explanation of the three verses beginning with "There are these two". Salutations to those who know only this. ||18||
Baladeva: Now he states the meaning of the name Puruṣottama, which is his own essence, with "Because". Uttama means most excellent. In the world and in human scripture, it is stated as that by which the meaning of the Veda is perceived, according to etymology. In the Veda it is well-known: "This serene one, rising up from this body and attaining the supreme light, appears in his own form. He is the highest person." The meaning is: That supreme light which is attained by the serene one is the highest person, the Supreme Self. And in common usage: "That Lord Puruṣottama, the great yogī, being requested by them, incarnated from Parāśara in Satyavatī." [Skandap] Thus it is well-known. ||18||
bhg 15.19
yo mām evam asaṃmūḍho jānāti puruṣottamam |
sa sarva-vid bhajati māṃ sarva-bhāvena bhārata ||19||
Śrīdhara: He states the result for one who knows such a Lord with "He who". He who knows Me as Puruṣottama in this way that has been described, being undeluded with a firm understanding, he worships Me alone in all ways. And thereby he becomes all-knowing. ||19||
Madhusūdana: He states the result of knowing the etymology of the name thus with "He who". He who knows Me, the Lord, in this way according to the stated etymology of the name, being undeluded, free from the delusion that "This is just some human named Kṛṣṇa", knows "This is indeed the Lord" as Puruṣottama as previously explained - he worships Me, serves Me, knowing Me as the Self of all, thus he alone is all-knowing, with all bhāva (feeling) characterized by love, through bhakti yoga, O Bhārata. Therefore, what was stated:
"One who serves Me with unwavering devotional service transcends these modes of nature and becomes qualified for the state of Brahman." [Gītā 14.26] - that is established.
As stated in "I am the foundation of Brahman", that too is even more established.
"Worship again and again He who is the form of consciousness and bliss, the essence of cloud-like luster, the necklace of the Vraja women, the far shore of the ocean of existence for the wise, who repeatedly incarnates to remove the burden of the earth, O you who are engaged in auspicious endeavors!" ||19||
Viśvanātha: Even though you have established this meaning, if disputants still argue, let them argue being deluded by My māyā. But the saintly are not deluded - thus he says "He who". Undeluded means not attaining delusion from the arguments of disputants. He alone is all-knowing; even without studying scripture, he knows the essential truth of all scriptures. Others, even after studying and teaching all scriptures, are deluded, thoroughly foolish - this is the meaning. Likewise, he who knows thus alone worships Me with all bhāva. Others, even while worshiping, do not worship Me - this is the meaning. ||19||
Baladeva: To illuminate the purport, he states the result for one who knows His Puruṣottama nature with "He who". In this way, according to My stated etymology, not merely as a name like Aśvakarṇa etc. He who knows Me as Puruṣottama, being undeluded, free from doubt about the stated Puruṣottama nature, he knowing just the meaning of these three verses is all-knowing, since all the Vedas have their purport there. The knower of the Puruṣottama nature worships Me with all bhāva, in all ways. My grace would be on one who knows the meaning of all the Vedas and practices all the limbs of devotion - this is the meaning. But one who doubts My Puruṣottama nature, even if learned in all the Vedas, is ignorant. Even while worshiping in all ways, he is a non-devotee - this is the meaning. ||19||
bhg 15.20
Thus, O sinless one, I have spoken to you this most secret teaching. Understanding this, one becomes wise and has fulfilled all duties, O Bharata. ||20||
Sridhara: He summarizes the meaning of the chapter with "iti". In this concise manner, I have spoken the most secret, highly confidential, and complete teaching. This is not just a chapter of twenty verses, O sinless one free from calamity. Therefore, by understanding this teaching spoken by me, one becomes truly wise with proper knowledge. And one's duties become fulfilled. O Bharata, what more needs to be said - you have fulfilled your duties. This is the meaning. ||20||
Having clearly cut the tree of samsāra (worldly existence) in the fifteenth chapter, the all-pervading Lord taught about the supreme abode in the chapter called Puruṣottama-yoga (Yoga of the Supreme Person).
Thus ends the fifteenth chapter named Puruṣottama-yoga in the Subodhinī commentary on the Bhagavad Gita composed by Sri Sridhara Svami. ||15||
Madhusudana: Now he concludes by praising the meaning of the chapter with "iti". In this manner, I have spoken concisely in this chapter the most secret, highly confidential, and complete teaching, O sinless one free from calamity. Understanding this, anyone else would also become wise, possessing self-knowledge, and would have fulfilled all duties, with nothing more to be done. The intention is that whatever is to be done by a brahmin born in a distinguished family would all be accomplished upon knowing the truth of the Lord, and not otherwise can anyone's duties be fully completed. O Bharata, you are born in a great family and are yourself free from vices, so what more needs to be said - by understanding this through your family virtue and personal qualities, you will certainly fulfill all your duties. This is the meaning. ||20||
I do not know any truth higher than Krishna, whose hands are adorned with a flute, who is dark like a new cloud, who wears yellow garments, whose lips are red like the bimba fruit, whose face is beautiful like the full moon, and whose eyes are like lotuses. ||1||
The mind, always immersed in the state of eternal bliss, removes mental impressions. Instantly discarding the fatigue of coming and going, it attains the truth beyond the higher and lower. ||2||
Shaivas, Sauras, Ganapatyas, Vaishnavas, and Shakti worshippers - all become one with Him. I am that supreme Shiva. ||3||
Those fools who are unable to bear the wondrous greatness of Krishna, even when logically established, go to hell. ||4||
Thus ends the fifteenth chapter named Puruṣottama-yoga in the Gūḍhārtha-dīpikā (Lamp Illuminating the Hidden Meaning) commentary on the Bhagavad Gita composed by Sri Madhusudana Sarasvati, disciple of Sri Vishveshvara Sarasvati, the wandering monk and great sage. ||15||
Vishvanatha: He summarizes the meaning of the chapter with "iti". With these twenty verses, I have spoken the complete and highly confidential teaching. ||20||
This chapter's meaning is declared to be that Krishna alone is supremely excellent, as explained while elaborating on the categories of matter and consciousness.
Thus in the Sārārtha-varṣiṇī (Shower of Essential Meanings), which delights the hearts of devotees, this fifteenth chapter of the Gita is completed in harmony with the association of the saintly. ||15||
Baladeva: Now he speaks with the intention that this should not be revealed to unworthy persons, saying "iti". Thus, I have spoken to you, a supreme devotee, this concise three-verse teaching that establishes the nature of the Supreme Person. O sinless one, you also should not reveal this to unworthy persons. This is the meaning. Understanding this, one becomes wise with indirect knowledge. One who has fulfilled all duties has direct knowledge. Thus the knowledge of the Supreme Person's nature is praised. ||20||
From the fifteenth chapter, it is understood that the Supreme Person Hari alone is distinct from bound and liberated souls, is their supporter, and is superior to them.
Thus ends the fifteenth chapter in the commentary on the Bhagavad Gita Upanishad. ||15||
Saturday, August 31, 2024
Bg 15.1-20
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